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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10399	Tvventy nine lectures of the Church very necessary for the consolation and support of Gods Church, especially in these times: wherein is handled, first, in generall concerning first, the name; secondly, the titles; thirdly, the nature, fourthly, the diuision of the true Church: secondly, of the visible Church ... and lastly, the application of it to all Churches in the world so farre as they are knowne to vs. By that learned and faithfull preacher, Master Iohn Randall, Batchelor of Diuinity, pastor of Saint Andrewes Hubbart in little Eastcheape, London, and sometimes fellow of Lincolne Colledge in Oxford. Published by the coppie perfected and giuen by the author in his life time; carefully preserued and adorned with notes in the margent, by the late faithfull minister of Christ, Master William Holbrooke.	Randall, John, 1570-1622.; Holbrooke, William.	1631 (1631)	STC 20683; ESTC S115641	423,199	550

Sauiour answers him What is that to thee follow thou mee For the exceptions made out of 1. Ioh. 3.10 where the children of God are said to bee knowne and the children of the Diuell Whosoeuer doth not righteousnesse is not of God c. And that in the 2. Ioh. 1. where the Apostle calles the Lady he wrote to Elect Lady And in the 1. Thess 1.4 knowing beloued saith the Apostle that ye are Elect of God These and such like places are thus answered that either this is spoken out of a Charitable perswasion or else it is spoken so of all because some are so for that seemeth to be the case 1. Thes 1.4 or if he had any certaine knowledge of any particulars it was by diuine Reuelation wee cannot say therefore out of a certaine knowledge that any particular man is a true member of the Church Onely this we may say that we are perswaded vpon good grounds he is so Vse 2 Secondly the Papists are here refuted for they sinne horribly in this kind in that they pray to such and such particular persons as Saints whereas many of them it is to bee feared are damned Spirits in Hell for false Teachers may be knowne by their fruits Matth. 7.19.20 Againe this refutes three other errors of Popery that do directly contradict these three branches of the Obseruation First they make Predestination to be contingent and so they say God himselfe doth not precisely know who are his for if Predestination do depend vpon mans will that if man will he shal be saued then God knows nothing till he see what man wil doe Secondly they deny certainety of saluation and so the faithfull themselues cannot know themselues to be Gods they will haue no man say certainely of himselfe that hee shal be saued and yet they will say it of others that they are saued And that is the third error which contradicts the third branch of this Obseruation in that they say the Church is alwaies visible and so generally others may know who are true members of the Church as well as themselues But we see all these errors are here refuted by this Doctrine wherein we haue taught and proued that the faithfull are onely knowne to God and themselues and to none other But if any man aske me How then shall wee loue one another and do good one to another as Brethren if we know not who are Brethren I answer we must perswade our selues of others that they are Gods vpon good grounds and good hope because wee see the fruits of faith and Repentance and loue in them so farre as can outwardly be discerned therefore we must be perswaded they are Gods and so we must loue them and doe good to them as Brethren The third Vse teacheth vs that if euery one may know Vse 3 himselfe to be Gods then euery one of vs should labour to learne this and know it for himselfe But you will say how shall we know this I answer by a due examination of thy selfe whether thou hast Gods Spirit the Spirit of Adoption which maketh vs to cry Abba Father that is which maketh vs go to God as to our father and to call vpon him as our father for that same Spirit beareth witnes to our Spirits that we are the Children of God Rom. 8.15 16. And in the 1. Cor. 2.11 12. What man saith the Apostle knoweth the things of man saue the Spirit that is in man euen so the things of God knoweth no man but the Spirit of God now we haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen vs of God The Apostle saith no man knowes the things of God that is the secrets of God but the Spirit of God Now this is one of Gods secrets to know whether we are Gods therefore hauing this Spirit wee may know our selues to bee Gods And that wee may further seale this vnto our selues let vs labour to make our Election sure vnto our selues by walking in good workes striuing against sin and working the workes of Holinesse and Righteousnesse and obedience to God which are the fruits of the Spirit of God and so shall we assure our hearts that we are Gods And so much be spoken of this last Adiunct and also of the Article Now wee come to the fourth generall Head propounded to be handled in the Doctrine of the Church and that is the diuision of the Church Now the diuision of the Church is partly of the name and partly of the thing it selfe First of the name The name is doubtfull and carries many significations yea and many contrary significations and therefore is to be diuided accordingly In the largest sense it may be applyed to any multitude or company of people whatsoeuer whether in case of Religion or not in case of Religion and the originall word both Hebrew and Greeke in the old and new Testament will beare it In the old Testament Ezek. 32.22 there the name is applyed to Ashur and his company to a company of men not in case of Religion And the same is applied Deut. 33.4 in case of Religion to the Congregation of Iacob that is to the Church of God Nay further that name is extended to those that maliciously oppose the Church of God and oppose Religion Psalm 26.5 I haue hated the assembly or Church of the wicked So that the Hebrew word in the old and new Testament beares it as well for a company not in case of Religion as for a company in case of Religion So likewise the Greeke word Ecclesia in the new Testament beares it in this generall sense as Act. 19.32 where it is applied to a disordered assembly in a case of mutiny The assembly that is the Church was out of order And in the Act. 2.47 the same word is applied to the company of Beleeuers that is to the Church of God The Lord added to the Church So wee see how this word hath been applied in the old and new Testaments to any multitude or company of people whatsoeuer either in case or not in case of Religion Yea but yet it is restrained in ordinary vse of speech and so hath been for many yeeres vnto a company of people as professing some certaine Religion whatsoeuer Religion it bee the Church is accordingly so called for there is a true Religion and euery Church that imbraceth that Religion is a true Church And againe there are false Religions and they that embrace any of them are false Churches so euery Church receiueth her denomination from the Religion she embraceth As for example we call those Iewes which are borne Iewes but those onely are of the Iewish Church which embrace the Iewish religion so that if a Iew borne doe embrace the Christian religion he is not of the Iewish Church though he be of the Iewish Nation yet he is of the Christian Church So likewise if a man bee a

yea all the vnreasonable and senselesse Creatures in heauen and earth are at League with vs yea the Diuels are subdued to vs and troden vnder our feete yea further the damned in hell that scorned and hated vs whilest they did liue doe now acknowledge that our estate is exceeding happy and curse themselues that they had so little grace in their life as not to ioyne themselues to our Societies and practise our courses yea the whole world is ours it was made for our vse and seruice 1 Cor. 3.22 23. euen all things are yours and ye are Christs and Christ is Gods Thirdly in respect of Gods ordinary dealings and proceedings in the world wee haue our priuiledges whether he strikes or spares giues or takes away rains or shines kills or giues life blesseth or curseth helpes or forsakes whether it bee man or a beast good or bad whole kingdomes or priuate persons Church or Commonwealth we haue our priuiledge and our benefit in and by them they are all done with a speciall Eye and intendment towards vs and so they all worke together for the best vnto vs as it is Rom. 8.28 All Gods Iudgements are our Schoolmasters his blessings our comforts his warnings our counsellours his lawes our rules his dealings our directions Specially those dealings which God exerciseth towards our selues are matters of speciall priuiledge to vs when hee blesseth vs that is a matter of speciall priuiledge to vs for we haue them by promise we esteeme and embrace them as pledges of his loue and we vse them aright to the glory of the giuer for want of which priuiledge the very blessings of the wicked are heauy Curses Againe God chastens vs and it is our priuiledge hee chastens vs in the world that wee might not bee condemnedwith the world as it is in the 1 Cor. 11.32 and to you is it giuen saith the Apostle not onely to beleeue in Christ but also for to suffer for his sake For want of which Priuiledge to the wicked all their present punishments are the beginnings of their Torments in hell Againe God sometimes takes away his Spirit from vs for a while and then wee mourne and grieue and being left to our selues oftentimes wee sinne grieuously and then our case is most fearfull yet by vertue of our priuiledge in Christ these very desertions of his sins of ours work by contraries for when we come to our selues againe they work more grace in vs and make vs wiser for the time to come and worke more conscience in vs of our waies bring vs greater comfort afterwards for war of which the wicked are left in their sins and are hardned therein and perish for euer Lastly he kills vs and we die but by vertue of our priuiledge in Christ and his death this very death of ours is aduantage to vs for a better life whereas to the wicked it is the end of their happines and the beginning of all their misery Fourthly wee are also priuiledged in respect of the workes God doth for vs what are these First hee chuseth vs to saluation whereas hee leaues others in the masse of the old Adam to perish iustly by their owne sinnes this is a secret priuiledge but yet the most excelent and the foundation of all the rest for because the Lord hath chosen vs therefore wee haue all these Priuiledges when hee hath chosen vs then we must haue a being why God giues vs our being too But you will say God giues the wicked a being yea but we haue it for good and not for euill else it were a thousand times better that we had neuer beene borne Then he redeemes vs and payes all our Ransome and makes full satisfaction for vs whereas hee lets all the rest of the world lye by it bound in the chaines of their sinnes till they haue paid the last farthing Then hee calles vs and that effectually not onely preaching to vs but opening our eyes eares and hearts that wee may vnderstand and beleeue and so be saued whereas hee casts a vaile ouer the hearts of others that though they heare yet they might not vnderstand lest they should be conuerted and so be saued Then he iustifies vs imputing to vs his obedience and couering vs with his owne righteousnesse the rest of the world the Lord Iesus lets alone standing defiled in their blood vgly and odious with all their sinnes on them before the face of God an Angry Iudge to condemne them and to cast them into vtter darknes Lastly hee sanctifies vs he changeth our hearts and our wils our affection and subdues our nature and brings it vnder the Obedience of his blessed Will renuing vs into his owne glorious Image whereas all the rest of the world are left in the slauery and bondage of the Deuill being his Children and hauing his Image on them but this is more naturall to the next head these things are so nearely depending on each other that we can make no perfect and exact distinction but for Doctrine sake they are to be sundred howsoeuer that we may know varietie of our Priuiledges Fiftly the Graces God workes in vs are a Priuiledge to vs as Faith in Iesus Christ and in all Gods promises Repentance for our sinnes Mortification of the old man and quickning of the new man hatred of sinne and loue of righteousnesse Loue to God and his Religion and to his Children zeale for his Glory patience in afflictions strength against temptations he workes in vs knowledge wisedome hope perseuerance loathing of sinne and of the world and a longing and hasting for the comming of the Lord Iesus to Iudgement and hee workes in vs a sanctified heart to make a sauing vse of the Word and the Sacraments and of all occurrences that befall vs and euery fruit of the spirit and this God work in vs either indeed or at least in desire either more or lesse sooner or later Sixtly the Comforts God imparts to vs many excellent Comforts he doth priuiledg vs in he giues vs the spirit of adoption whereby wee cry Abba father assurance of his loue and fauour in Christ and the pardon forgiuenes of all our sins he giues vs peace of Conscience and Ioy in the holy Ghost cheering vs vp in all our tribulations and temptations and in our prayers and in all his holy Ordinances that surely the end is good and the manner profitable and comfortable he giues vs also a Tast of heauenly Ioyes whilest we are her eternall life is already begun in vs we ●eele sinne daily dying in vs and grace preuailing aboue nature and wee feele the Spirit helping our infirmities and comforting directing and quickning vs all these are reall performances and sensible Comforts actually enioyed besides the promise of greater and better hereafter The consideration and expectation hereof is no small Comfort to vs seeing we know he is faithfull that hath promised and will not deceiue vs. Seuenthly the liberties that are attained

for these Reasons first many of the Church are chosen that are not yet called as Paul an Elect vessell before his conuersion and yet not called and so all the Elect before their conuersion nay many are chosen that shall neuer be called as the Angels which belong to the Church too and are a part of it And therefore the Church in the nature of it is to be described by their choosing and not by their Calling Secondly many are Called that are not chosen so saith our Sauiour and therefore if we should describe them by their Calling we should make such to be of the nature of the true Church which are not chosen and so are no true members of Christ nor shall euer enter into the heauenly Ierusalem Thirdly those which are chosen are called too their Election and chusing is the cause of their Calling and not their Calling the cause of their chusing Rom 8.30 whom he predestinated them also hee called Therefore in these respects it is fittest and most agreeable to the nature of the Church to be described by their election rather then by their Calling And so much of the first part of the Description namely the efficient Cause of their being The second thing they are described by is their number the whole company c. Which wee mus● vnderstand thus First that all that are of the Church are God chosen and none else and that all that are chosen are of the Church none excluded as who should say the whole company of Gods chosen all these and none but these Here may be an exception made for you will say Are the elect of the Church before they are Called Yes sure in the purpose and account of God though they bee not so in their owne account nor in the account of th● World though they be not as yet actually assembled to the Church yet they are in the way and first or last they shall certainely haue an effectuall Calling whereby they shall bee made actually of the Church both in faith and in their owne knowledge and account And secondly we must vnderstand that all those together make vp one Church the whole Company of God Chose●●s his Church as they are considered all together as members of one body and incorporated into one societie or Company and not as they are members apart And also so ●ll tog●●her as that all the chosen of all times and places and kinds make vp one only Church So much of the second part the number they are described by The third thing they are described by is the places where they are in heauen and in earth And so we do first fetch in all Gods Saints whether liuing or departed whether fighting on earth or triumphing in heauen As also secondly the Angels that haue kept their habitation in heauen are all comprehended together as so many seuerall parts of the Church to make vp the whole Body So yee haue the particular heads of the Description expounded and inlarged the whole company of Gods chosen in heauen and in earth Now that the holy Angels are parts of the true Church because yee shall not thinke that it is a deuise of mine owne braine yee shall see that the Apostle vseth the same words Eph. 1.10 That in the fulnesse of time he might gather together in one all things both which are in heauen and which are in earth And Eph. 3.15 Of whom is named the whole family both in heauen and in earth And Col. 1.20 To reconcile to himself through him I say all things which are in heauen and which are in earth All which places must be vnderstood not onely of the Saints departed that rest in heauen but also with reference to the holy Angels in heauen that fell not who hauing a benefit by Christ the mediator as well as wee are therefore to be seated with vs in the society and body of the Church Doctr. Now to make this matter more plaine I will draw it into an obseruation and that is this Namely That the holy Angels that kept their first estate are parts and members of the true Church as well as we are The Scripture is plaine for this First in expresse wordes secondly by necessary consequence First by expresse words Heb. 12.22 23. But ye are come to Mount Sion c. and to the innumerable company of Angels Where the Apostle speaking of the Church takes the holy Angels as Limmes of that Body and members of that Company And Reuel 19.10 The Angell tels Iohn I am thy fellow Seruant one of thy Brethren I haue the testimony of Iesus the Spirit of Prophesie I am thy fellow Seruant as who should say A fellow of the same House and Family with vs that is the Church A Brother as hauing the same Father God and the same Mother the heauenly Ierusalem that is the Church hauing the testimony of Iesus that is communicating in the same gifts and graces of the Spirit as the Spirit of Prophesie which is peculiar to the Church onely as 1. Cor. 12. So wee see by expresse Scripture that they are members as well as wee Secondly by necessary deduction and consequence First the Angels are elect 1. Tim. 5.21 and therefore they are parts of the Church Secondly Christ is their Head Col. 2.10 yee are complete in him that is in Christ who is the head of all principalities and Powers therefore they must be parts of his Body Which is his Church Thirdly the Angels peepe and prie into the misteries of our redemption by Iesus Christ 1. Pet. 1.12 therefore except we will make them busi-bodies to prie and meddle with that which they haue not to doe in which is vtterly against their wisedome and vprightnesse they must needes be parts and members of the true Church and so much of the Proofes The Reasons are these First the Church is the most excellent Reas 1 and glorious and blessed Assembly that is as wee haue shewed before the Angels therefore that excell in strength and beautie and glorie and absolute happinesse must needs be members of it Secondly the Church is that fulnesse of Christ that filleth Reas 2 all things Eph. 1.23 If the Angels be left out where is that fulnesse Thirdly it is against the bountifulnesse of Christ and Reas 3 the worthines of his obedience that any Creature should know and embrace the Doctrine of the mediation of Christ and yet not receiue benefit thereby for themselues But the chosen Angels do know and embrace it worshipping him and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation And therefore they haue benefit thereby to themselues And so consequently they must needes bee parts and members of the Church For to them are all sauing benefits peculiar and properly belonging Fourthly the euil Angels that fell away are a part of the Reas 4 malignant Church of the Sinagogue of Sathan as our Sauiour Christ giues vs

of Elias yet in this very time God had his Church and a flourishing one too in his eyes though men could not discerne it Afterward in that generall Apostasie when Israel and Iudah were both fallen from God yet here is a true Church still here was one out of a Citie and two out of a Tribe to worship God Ier. 3.13 14. So in the Captiuity of Babylon when the Church is quite ouerwhelmed as it were Ierusalem was so distressed Religion defaced all turned into a miserable desolation so as there was neuer the like Is there any sorrow like vnto my sorrow saith the Prophet speaking in the behalfe of the Church Lam. 1.12 yet then God had his Church there were both teachers and embracers as Ieremy Haggai Zechariah and Daniel and many others At our Sauiours comming in the flesh when the Law and the Temple Priests and people the Church and Common-wealth were vtterly corrupted and defiled yet still God had his Church there was Zachary and Elizabeth Ioseph and Marie Simeon and Anna true beleeueres and right worshippers of God Lastly in the height of the pride of Antichrist the abomination of desolation standing in the holy place for many hundred yeeres when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon the Synagogue of Rome yet God had some from time to time that lothed her golden Cup some that were not defiled with her fornications but kept themselues pure Virgins and a chaste Spouse to the Lord Iesus Christ sweetly embracing his sauing truth And so much for proofe of the first part of the obseruation That God alwayes had a Church and company of chosen people c. The second part is that as God euer hath had so he now hath a Church c. I shall not neede to speake much for proofe of this point for it cannot be denied but that blessed be God there be many flourishing Churches at this day in Germany France England and Scotland many in all these places that worship God in Spirit and Truth yea vnder Popery no doubt but there are many true Christians yea euen amongst the Turkes and Iewes and Infidels I doubt not but that there are ye● remaining some that worship God with vs no question but there are some sparkes of fire amongst those burnt ashes some polished stones of these decayed Churches some gold amongst all that drosse some that serue the Lord amongst so many thousand seruants of sinne and slaues of Sathan we haue many instances now at this day of some that liue vnder Popery and amongst the Iewes that professe our Religion So the second part is proued that God now hath his Church and chosen people The last part and shall haue to the worlds end c. Wee cannot prooue this point by examples as we did the former because it is not yet throughly fulfilled yet wee haue as sure proofes for it as examples we haue Gods own Word for it and that which God hath spoken is as sure as if it were already done and therefore the Prophets deliuer many predictions in the Preterperfect Tense as if they were already done because of the certaintie of it I say wee haue Gods Word for proofe of this point Psal 132.13 14. For the Lord hath chosen Sion and loueth to dwell in it saying this is my Rest for euer here will I dwell c. God will dwell and rest and that for euer in his Church as himselfe is for euer so his Church is for euer So Math. 28.20 I am with you euer euen to the worlds end It is more then if hee had said I wil be with you c. It is as much as if he had said thus As sure as I am actually present with you now so I will still continue vnto the very end of the world And whereas in respect of his bodily presence it was nor so because he was to ascend into heauen yet by his Spirit hee is with vs effectually to all sauing purposes Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer vers 17. euen the Spirit of Truth c. And whereas there are many opposers of Gods Church men and Deuils and many times they haue a great hand ouer the Church yet they are still bridled and curbed and the Church still so protected and defended that the gates of Hell shall neuer preuaile against it that is vtterly to disanull it Math. 16.18 There are many other proofes for this Point but because we shall speake of them in the Reasons therefore we will passe to them The Reasons of the point that God euer had now hath and shall haue a Church to the worlds end are these Reas 1 First we haue Gods promise for it who is truth and cannot lie If that be too little we haue his Oath for it wherein it is impossible he should lie Psal 132.11 12. The Lord hath sworne in Truth to Dauid and will not shrinke from it saying of the fruit of thy Body will I set vp thy throne for euer He hath sworne it and will not shrinke from it that is hee will not recant which although it be typically spoken of Dauid and his seede yet in truth substance of it it is intended of Christ and his Church The same promise is renewed Ier. 33.17 18. where it is said that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel And in the 20. and 21. verses it is said If yee can breake my Couenant of the day and my Couenant of the night then my Couenant may bee broken with Dauid my Seruant Giuing vs to vnderstand that his promise is irreuocable so long as there is day or so long as there is night on the earth so long the Lord will haue his Church on earth his Word and his Promise cannot be broken no saith our Sauiour Heauen and Earth may faile but my Word shall neuer faile therefore he hauing passed his Word for the continuance of his Church for euer it shall continue for euer in despight of all her aduersaries Secondly the sauing Truth and doctrine of saluation Reas 2 shall neuer perish from the earth therefore the Church that is the pillar of Truth shal neuer be abolished from the earth If the truth of God could faile then the Church might faile but that can neuer faile for still there shall be some witnesses of Gods Truth to feele the sauing power of it in themselues and to testifie it to others and therefore the Church shall neuer faile The third Reason is taken from Gods Fatherly Care ouer Reas 3 his Church euen for their owne sakes because he loues them and they are deare to him as the Apple of his eye and therefore they shall neuer be all destroyed except the Lord could forget his owne people his dearlings which is impossible Fourthly he doth preserue his Church

may also haue fellowship with vs and that our fellowship may also be with the Father and with his Sonne Iesus Christ and both these our communion with him and his with vs are by right Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and likewise by possession 1. Ioh. 4 13. We dwell in him and he in vs. And this communion is so neare and intire that it passeth into a plaine vnion so that the faithfull and Christ are made one as we may see Ioh. 17.21 That they all may be one as thou O Father art in me and I in thee euen that they may be also one with vs. Gal. 3.28 For ye are all one in Christ Iesus Now we must know that this vnion is spirituall 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit It is true that we are bone of his bone and flesh of his flesh but it is in a spirituall manner To open the matter more fully and distinctly the communion being of him with vs and of vs with him let vs consider of each seuerally that so it may be the more perfectly discerned and first let vs consider of his communion with vs and that in these two particulars first in regard of our selues secondly in regard of those things that belong vnto vs. First in regard of our selues for we are his 1. Cor. 3.23 Yee are his Now wee are his first because wee were giuen vnto him of God Ioh. 17.2 And secondly because we haue giuen our selues to him 2. Cor. 8.5 but gaue your owne selues first to the Lord c. Rom. 6.13 giue your selues vnto God And thirdly because hee hath bought vs and paid downe a price for vs 1. Cor. 6.14 20. Yee are not your owne for yee are brought with a price And fourthly because hee hath seized on vs already for his owne by his Spirit Rom. 8.9 The Spirit of God dwelleth in you if any man hath not the Spirit of Christ the same is not his 1. Ioh. 4.13 Wee dwell in him and hee in vs because he hath giuen vs of his Spirit Secondly he communicates with vs in respect of those things that belong vnto vs and are ours hee taking them as his owne as first hee tooke our flesh and nature Heb. 2.14 Secondly our infirmities Heb. 4.13 Matth. 8.17 Thirdly our sufferings and punishment Isai 53.4 He was wounded for our transgressions 1. Pet. 3.18 for Christ hath once suffered for sinne the Iust for the vniust c. Fourthly our sinnes 1. Pet. 2.24 Who his owne selfe bare our sinnes in his body on the Tree Fifthly our prayers and all our good endeauours he communicates with vs in them also not onely as they comming first from him and he stirring vs vp to them which is rather our communion with him then his with vs but also taking them at our hands and dignifying them and couering the infirmities of them and presenting them as his owne to God the Father Rom. 8.34 Who is also at the right hand of God making request for vs Reuel 8.3.4 Hee is that Angell that offers vp the prayers of the Saints and the sweet sauour of them ascends vp to God out of his hand thus hee communicates with vs. Secondly we communicate with him and that first in regard of himselfe secondly in regard of the things that are his First in regard of himselfe he being ours Rom. 1.3 Iesus Christ our Lord. 1. Tim. 1.1 of God our Sauiour and of our Lord Iesus Christ our hope Ephes 2.14 our peace And ●e is ours first as he is giuen to vs of God for God giues him as freely vnto vs as euer hee gaue vs to him Isai 9.6 Vnto vs a Sonne is giuen and secondly as hauing giuen vs the pledge of his Spirit in assurance that he is wholly ours as if it were vnderhand and Seale 2. Cor. 1.22 who hath sealed vs and giuen the earnest of the Spirit in our hearts So in the second place we communicate with him in regard of all the things that are his as his wised●e righteousnesse sanctification and redemption 1. Cor. 1.30 Take it thus first whatsoeuer he had God-head Man-hood body blood life spirit office nature person all is ours Secondly whatsoeuer he did his preaching praying miracles conuersing with men sending his Spirit his resurrection ascension sitting on Gods right hand his comming to Iudgement all is ours Thirdly whatsoeuer he suffered contempt hunger stripes reproches death hell Gods wrath all is ours Fourthly whatsoeuer hee hath obtained by his doings and sufferings life mercy grace glory all is ours Rom. 8.32 We haue all things together with him c. Hee is the heyre and we are fellow-heyres Rom. 8 17. yet this is to be vnderstood in some different sort the things wherein we communicate with him are in him without stint but they are not so in vs but in some degree or measure We will reduce this communion to these two Heads for howsoeuer we haue right to all that is Christs yet wee communicate in them in a diuers manner we communicate in some things by way of merit and in some other things by way of power first some things are communicated to vs by way of merit procuring the things to vs that are duee to him and these are ours by imputation as glory Ioh. 17.22 23. And the glory thou hast giuen me I haue giuen them c. and this is our iustification Secondly other things are communicated to vs by way of power effecting the like in vs and this is ours by actuall infusion and possession as the Spirit Rom. 8.2 and life Gal. 2.20 Thus I liue yet not I but Christ liueth in me c. And this is our sanctification For the first Christ purchaseth and merits forgiuenesse of sinnes and righteousnesse and glory for vs and this we communicate in by imputation for our iustification For the second Christ by his power infuseth into vs his Spirit and life and makes vs spirituall Kings and Priests to God his Father and this is actually ours for our sanctification so wee are made holy by his holinesse not onely because it is impudent to vs for our iustification but also because it is infused to vs for our sanctification Reas 1 Now we come to the Reasons of the point and they are these The first reason why there is such a neere communion betwixt Christ and vs is this because Christ is the Head and we are the members therefore as the Head communicates to the members and they to the Head so doth hee to vs and we to him both giuing and taking Ephes 1.22 23. As the head conueyes spirit and life to all the members so doth Christ conuey spirit and life to all the faithfull and this is it the Apostle speakes Rom. 8.2 The law of the spirit of life which is in Christ Iesus hath freed me from the law of sinne and death Reas 2 Secondly Christ

more then light and euill more then goodnesse and howsoeuer the Spirit bee giuen them to enlighten them and to relieue them against each Infirmity yet their weaknesse is such that they are not so farre capable of the Spirit as that thereby they are enabled to vnderstand and know all Truthes and practise all goodnesse The Spirit indeed in it selfe is all sufficient but in them not so sufficient nothing can be receiued but according to the capacity of him that receiues it be the master neuer so good to teach yet if the Scholler be not capable of the Art he teacheth he shall neuer bring him to it so it is in this the Spirit is sufficient to teach them all Truthes but they are not capable of them the Spirit is sufficient in them for Saluation but not for perfect knowledge or obedience and that by reason of their frailty that they are not so farre capable of the Spirit The second reason is Satans malice and subtilty who Reas 2 as he is the father of lyes himselfe and the Auhor of all error and sinne so hee ceaseth not to tempt both to error and wickednesse and his labour is not altogether lost but that he fastens some of his Infections in both kindes on the best men Liuing or at the least as a hinderer he hinders that truth and holinesse is not embraced at least not in that measure that it should yea and he soweth errors and sinnes like Tares vpon that good seede of Truth and holinesse which Gods Spirit hath sowen in our hearts Thirdly whilest wee liue here we haue many occasions Reas 3 of Error many deceiuers false Apostles Heretiques Scismaticks many ill examples perswasions and sundry prouocations and these are too strong for vs to withstand them all and that at all times at least not so that wee may be free from all Infection by them Fourthly Our perfection both for knowledge and Reas 4 obedience is respited to the life to come not attained to in this life by the perfectest Phil. 3.12 the Apostle saith that he had not attained to perfection though he were inferior to no man no it is not for this life it is respited to the life to come then the Church shall be without spot or wrinckle Eph. 5.27 and that not onely by Imputation as we are here but by actuall possession then shall that be verified Cant. 4.7 where the Church is said to be all faire and no spot in her but that is for the Church glorious and triumphant it cannot bee so with the Church militant but they must sit downe vnder that ignorance and error which they cannot preuaile against and pray daily Lord forgiue vs our trespasses So you see the point made plaine by reasons too Vse 1 The vses are these First here is matter of Instruction teaching vs to humble our selues and to bee cast downe in our soules in that wee are such vile and corrupt wretches brutish in our selues both for matter of knowledge and obedience for so the Scripture sets vs foorth that wee are euen beasts in both First for knowledge the Prophet saith Ieremy 10.14 Euery man is a beast by his owne knowledge and for Obedience it is said Iob 15.16 that man drinketh vp Iniquitie as water c. concerning knowledge First wee finde by experience that wee loue error and falshood and that we are ready to accept lyes at the hands of Sathan and other deceiuers wee embrace them with both handes and make much of them and hardly can abide to bee wonne from them wee are sooner and easier perswaded from an hundred Truthes then from one Error Secondly for Truth wee know that naturally wee hate and abhorre it wee cannot learne or finde it our selues nor yet are we willing to receiue it from others when it is brought to vs no not when God himself and his Word his own blessed Spirit tenders it vnto vs or if wee doe receiue it it is but in part to the halues deadly and coldly and fearefully and wee are easily drawen from it the Euill one catching it out of our hearts our mindes wauering carried away with euery wind or blast of vaine Doctrine or if wee doe receiue it and sticke to it it is with much infirmity wee are apt to defile it with our owne Inuentions deuises glosses additions detractions mistakings doubts distrustes idle and euill apprehensions the Lord knowes the thoughts of man that they are all but vaine So concerning obedience we finde that of our selues we are prone to all sin and averse from all righteousnesse and in this wee doe much more resist the spirit of Grace then them former the Reason is this Truth and falshood being of the vnderstanding reason and iudgement the highest faculties of the soule we can more easily submit to the power of the Word and Spirit but good and euill being of the will and heart and affections the more base and more carnall parts in vs and the doing of good and the forbearing of euill being the denying of our selues and the bridling of the course of nature the forsaking of all our pleasures and profits and indeed the breaking of our hearts It is death to vs to bee thus mastred and this is the reason that wee are much more vnwilling to reforme in matters of obedience then in matters of knowledge and that reformation which wee doe attaine to in matters of obedience is much more imperfect then in matters of knowledge Let vs consider rightly of this and seeing the case stands thus with vs let vs be ashamed confounded before the presence of God and hate and abhorre our selues in dust and ashes what are wee ignorant of our selues and yet will not learne naught and sinfull and cannot bee reformed How doth this prouoke Gods Wrath against vs what a deforming is this to his Image in vs what dishonour to his name what griefe is this to his spirit that hee hath to deale with such peruerse and froward Schollers that will not bee taught by him either wee will not receiue his good motions at all or else not as wee should what reioycing is this to Satan that can insult and say I can perswade men to error and sinne when as Gods Spirit and his motions to Truth and righteousnes are reiected this is a great gratifying of Satan and a great reioycing to him besides what hurt doe wee to those amongst whom wee liue But specially what wrong doe we to our owne Soules this is to forsake our owne mercy and herein our selues are the chiefest Enemies to our owne saluation let vs confesse this to God and bewaile it and instantly beg pardon of him for it and striue the best we can against ●● and let vs bee humbled all our daies that we can striue no better against this brutish nature of ours Vse 1 The second vse is for Refutation of the Puritanes those ancient hereticks that held an absolute perfection in this life and so the Papists

proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony o● the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which be●ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say ha●d ou●r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion ●yth 〈◊〉 faith o● for obedience without or besides Scrip●●● The ●irst vs● 〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall

indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one tit●le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 5.15 neither doe men light a candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house And Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of ●● what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and